Jeremiah 31:20

“My vine have I planted thee; why then art thou turned to me into bitterness?”

So also now he says, that the Israelites were indeed his sons, but that they were evil-disposed sons, disobedient sons, sons who only vexed their father, who wounded his feelings, who filled him with sorrow.

He then adds, For from the time I spake in him, so it is literally. It is commonly agreed that these words are to be read with those which follow. “For from what time I spake;” and thus the relative אשר, asher, is to be understood; but literally it is, “For from the time I spake in him,” בו, bu, or, as some render it, “concerning him;” but it may suitably be rendered “with him.” Then they read, in connection with this, Remembering I will yet remember him

This passage, on account of its brevity, is obscure, and therefore ambiguous; but the common opinion is this, — that though Ephraim was not a child of delight, yet God would be merciful towards him; and thus they take כי ki, in an adversative sense, “notwithstanding,” or yet: “Is Ephraim a precious son? Is he a child of delight? yet remembering I will still remember him;” as though he had said, that he would not be prevented by the people’s wickedness, for he would still pity him according to his infinite goodness, or that his goodness would surpass their wickedness. This sense is plausible; yet it may be doubted whether this be the meaning. Some read the words, “From the time I spake concerning him,” that is, while I now speak of him: but I know not whether this explanation can stand. I am therefore inclined to the opinion of those who refer this to threatenings, even that from the time God had spoken against Israel, he was yet ready to be reconciled to them, according to what is said by the Prophet Habakkuk,

“In wrath wilt thou remember mercy.” (Habakkuk 3:2)

But this ought to be rather understood of the covenant, as though God had said, “From the time I spake with him, I will remember him;” that is, that he might shew the reason why he dealt so mercifully with the people. For as their wickedness and corruption were so great, a doubt might arise, “Can God still patiently endure them?” Here then our attention is called back to the fountain of gratuitous mercy, even that God would forgive his people, because he had once chosen them.

But still when I narrowly weigh everything, I think the meaning of the Prophet to be different. I therefore separate the two clauses, “From the time I spake with him,” and, “Remembering I will yet remember him;” for the sentence is harsh, when we say, “From the time I spake with him,” and then add, “I will yet remember him.” But the exposition, the most suitable in my opinion, is this, “From the time I spake with him,” (for ב means with) that is, I desisted not continually to exhort him to repentance, and yet I effected nothing; notwithstanding I will still remember him; that is, “Though I have found this people very perverse, and though they have long given many proofs of their obstinacy, for I have spoken to them for a long time, nevertheless I will still remember them.” For the people deserved eternal ruin who had been so often warned; but God declares that he would still be propitious to them, though he had spoken to them for a time, that is, a long time; for he had not ceased for a long space of time to exhort that people by his Prophets, but with no success. So then I read the words, “From the time I spake with him,” separately from what follows, and connect them with the former clauses, “Is he a precious son? Is he a child of delight?” For he complains that they had been rebellious and untameable, not only from the time he had only once addressed them and sought to do them good, but for several ages. He therefore declares that the people themselves had no hope, because they had been intractable for a long time. He yet adds, though it was so, Remembering I will still remember him

And he enhances the benefit of this reconciliation, and says, Therefore sounded have my bowels for him, pitying I will pity him Here God ascribes to himself human feelings; for the bowels are moved and make a noise under immoderate grief; and we sigh and groan deeply, when we are pressed down by great sorrow. So also when God expresses the feelings of a tender father, he says that his bowels made a noise, because he wished to receive his people again into favor. This, indeed, does not properly belong to God; but as he could not otherwise express the greatness of his love towards us, he thus speaks in condescension to our capacities. It follows —